Ayub 11:3

11:3 Will your idle talk ¹  reduce people to silence, ² 

and will no one rebuke ³  you when you mock? ⁴ 

Ayub 13:9

13:9 Would it turn out well if he would examine ⁵  you?

Or as one deceives ⁶  a man would you deceive him?

Ayub 13:25

13:25 Do you wish to torment ⁷  a windblown ⁸  leaf

and chase after dry chaff? ⁹ 

Ayub 21:15

21:15 Who is the Almighty, that ¹⁰  we should serve him?

What would we gain

if we were to pray ¹¹  to him?’ ¹² 

Ayub 21:17

How Often Do the Wicked Suffer?

21:17 “How often ¹³  is the lamp of the wicked extinguished?

How often does their ¹⁴  misfortune come upon them?

How often does God apportion pain ¹⁵  to them ¹⁶  in his anger?

Ayub 39:1

39:1 “Are you acquainted with the way ¹⁷ 

the mountain goats ¹⁸  give birth?

Do you watch as the wild deer give birth to their young?

Ayub 40:8

40:8 Would you indeed annul ¹⁹  my justice?

Would you declare me guilty so that you might be right?

[11:3]  ¹ tn The word means “chatter, pratings, boastings” (see Isa 16:6; Jer 48:30).

[11:3]  ² tn The verb חָרַשׁ (kharash) in the Hiphil means “to silence” (41:4); here it functions in a causative sense, “reduce to silence.”

[11:3]  ³ tn The form מַכְלִם (makhlim, “humiliating, mocking”) is the Hiphil participle. The verb כָּלַם (kalam) has the meaning “cover with shame, insult” (Job 20:3).

[11:3]  ⁴ tn The construction shows the participle to be in the circumstantial clause: “will you mock – and [with] no one rebuking.”

[13:9]  ⁵ tn The verb חָפַר (khafar) means “to search out, investigate, examine.” In the conditional clause the imperfect verb expresses the hypothetical case.

[13:9]  ⁶ tn Both the infinitive and the imperfect of תָּלַל (talal, “deceive, mock”) retain the ה (he) (GKC 148 §53.q). But for the alternate form, see F. C. Fensham, “The Stem HTL in Hebrew,” VT 9 (1959): 310-11. The infinitive is used here in an adverbial sense after the preposition.

[13:25]  ⁷ tn The verb תַּעֲרוֹץ (ta’arots, “you torment”) is from עָרַץ (’arats), which usually means “fear; dread,” but can also mean “to make afraid; to terrify” (Isa 2:19,21). The imperfect is here taken as a desiderative imperfect: “why do you want to”; but it could also be a simple future: “will you torment.”

[13:25]  ⁸ tn The word נִדָּף (niddaf) is “driven” from the root נָדַף (nadaf, “drive”). The words “by the wind” or the interpretation “windblown” has to be added for the clarification. Job is comparing himself to this leaf (so an implied comparison, called hypocatastasis) – so light and insubstantial that it is amazing that God should come after him. Guillaume suggests that the word is not from this root, but from a second root נָדַף (nadaf), cognate to Arabic nadifa, “to dry up” (A. Guillaume, “A Note on Isaiah 19:7,” JTS 14 [1963]: 382-83). But as D. J. A. Clines notes (Job [WBC], 283), a dried leaf is a driven leaf – a point Guillaume allows as he says there is ambiguity in the term.

[13:25]  ⁹ tn The word קַשׁ (qash) means “chaff; stubble,” or a wisp of straw. It is found in Job 41:20-21 for that which is so worthless and insignificant that it is hardly worth mentioning. If dried up or withered, it too will be blown away in the wind.

[21:15]  ¹⁰ tn The interrogative clause is followed by ki, similar to Exod 5:2, “Who is Yahweh, that I should obey him?”

[21:15]  ¹¹ tn The verb פָּגַע (paga’) means “to encounter; to meet,” but also “to meet with request; to intercede; to interpose.” The latter meaning is a derived meaning by usage.

[21:15]  ¹² tn The verse is not present in the LXX. It may be that it was considered too blasphemous and therefore omitted.

[21:17]  ¹³ tn The interrogative “How often” occurs only with the first colon; it is supplied for smoother reading in the next two.

[21:17]  ¹⁴ tn The pronominal suffix is objective; it re-enforces the object of the preposition, “upon them.” The verb in the clause is בּוֹא (bo’) followed by עַל (’al), “come upon [or against],” may be interpreted as meaning attack or strike.

[21:17]  ¹⁵ tn חֲבָלִים (khavalim) can mean “ropes” or “cords,” but that would not go with the verb “apportion” in this line. The meaning of “pangs (as in “birth-pangs”) seems to fit best here. The wider meaning would be “physical agony.”

[21:17]  ¹⁶ tn The phrase “to them” is understood and thus is supplied in the translation for clarification.

[39:1]  ¹⁷ tn The text uses the infinitive as the object: “do you know the giving birth of?”

[39:1]  ¹⁸ tn Or “ibex.”

[40:8]  ¹⁹ tn The verb פָּרַר (parar) means “to annul; to break; to frustrate.” It was one thing for Job to claim his own integrity, but it was another matter altogether to nullify God’s righteousness in the process.